CRITICAL NOTES
Matthew 13:35. Fulfilled.—The quotation illustrates, much in the same way as those in Matthew 8:17; Matthew 12:17, St. Matthew’s peculiar way of dealing with the prophetic language of the Old Testament. He found the word “parable” at the opening of a psalm (Psalms 78:2). The psalm itself was in no sense predictive of the coming Christ and has never been classed among the Messianic psalms, but was simply an historical survey of God’s dealings with Israel from the days of the Exodus to those of David. But the occurrence of the word was enough for him. Here was one whose form of teaching answered to that which the Psalmist had described, who might claim the Psalmist’s words as his own; and excluding, as he did, the idea of chance from all such coincidences, he could use even here the familiar formula, “that it might be fulfilled” (Plumptre).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 13:34-43
The triumph of truth.—Jesus still continues here to “speak unto the multitudes in parables”; and in parables only—much as had been predicted of Him a long time before (Matthew 13:34-35). This makes all the more conspicuous what we are told of Him next, viz. that when His “disciples” asked Him for it, He gave them a full explanation of the previous parable of the tares. It is this explanation that we have now to consider. We shall find that it brings out into even clearer light than before, both that great trial, on the one hand, and that greater triumph, on the other, of which our previous consideration of the parable itself made us aware.
I. The trial.—The trial involved in the present mixed condition of things in the field of the kingdom (Matthew 13:26; Matthew 13:30). The special greatness of this is shown, first, by the great dignity of the Sower. “He that soweth the good seed is the Son of man” (Matthew 13:37). Wherever the truth of the gospel is proclaimed, it is proclaimed in reality by Himself. It is of His person, His work, His death that it speaks. It is in His name, and by His authority that its message is given. And it is with the view of accomplishing His gracious purposes that its gracious offers are made. Great is the trial, therefore, to His faithful servants when they see falsehood prevailing instead, and efforts being made, and made successfully, to teach what is contrary to His truth. Only to think—they say—that the work of the Master Himself should be apparently nullified thus! The greatness of the trial is to be seen, next, in the greatness of the arena. “The field is the world” (Matthew 13:38)—the whole world—the whole “religious world,” as we are accustomed to speak—including in it, therefore, all those “who profess and call themselves Christians,” and amongst whom alone we can speak with propriety of the “seed” being “sown.” This is the vast arena—this the full extent of it—which is thus evilly affected. Wherever there is the “wheat,” there is the “darnel” as well. Lastly, the trial is greatest of all because of the greatness of the actual evil itself. Who are these that are to be found in this “field” thus “growing together”? The “sons of the kingdom”; the “sons of the evil one;” those “sown” by the Saviour; those “sown by the devil;” those that are finally to “shine” as the sun; those that cause stumbling and do iniquity—in a word, those that are just such as ought not to be there. Here is the crowning aggravation of all. Where the Saviour Himself meant the light to be, there is blackest darkness instead!
II. The triumph.—The peculiar greatness of this shall be seen, at the last, in what is to become then of the evil. On the one hand, it is to be entirely removed. All that now “causes stumbling and does iniquity” shall be gone. At the appointed time—the-time of the “harvest,” the “end of the world”—the appointed persons—the “reapers,” the “angels”—shall “come forth”—to do at last, and effectually, their appointed work in this line; and shall “gather out,” then, of the whole “kingdom” all that ought not to be there (Matthew 13:40). On the other hand the evil in question is to be so disposed of then, that it can never come back. So far is quite plain. It shall all have gone to that which is spoken of as “the furnace of fire.” It shall be found only where there is the “weeping and gnashing of teeth” (Matthew 13:42). Never, therefore, shall the “good”—whatever be that which is meant here concerning the “evil”—be troubled by it again (cf. Zechariah 14 end Matthew 13:21). Also, the greatness of the triumph is to be seen, finally, in what is to become then of the “good.” How bright their lot is to be at that time! “Then shall the righteous shine forth as the sun” (cf. Romans 8:19; Romans 8:23). How exalted their lot! “Shine forth in the kingdom” (cf. Revelation 1:6; Revelation 20:6). How blessed their lot! “In the kingdom of their Father”—known then as His children indeed, because “made” visibly “like” to His Son (1 John 3:2). On the one hand, the total absence of all evil shall contribute much to this great consummation (Revelation 21:27). On the other, the full presence of God in Christ shall for ever complete it” (Revelation 22:3).
Here is, therefore, the “patience and faith of the saints.” Here we see how we should look upon many of the perplexities of the present, viz:—
1. As so many hopes in disguise.—One reason why they are tolerated now, is because they are to be so completely obliterated in the future. They are like those mists of the morning which only show that the sun has not come yet to his strength. No sensible man gives up his journey because he sees them on the mountains. Experience teaches him rather to expect in consequence a brighter noon when it comes.
2. As so many warnings.—Who that thinks over it can really suppose that the present mingled condition of things in the kingdom of God should be intended to continue? What can it be but something borne with, and that with much difficulty, for a time? In the very nature of things, in such a field the time of harvest must come. When it does come, what can it lead to but discrimination and separation? And when the separation has been once effected what do we know of—what can we even think of—that shall cause it to be ever reversed?
HOMILIES ON THE VERSES
Matthew 13:34-35. Christ the Revelation.—Christ the Revealer of all secrets.
I. Of those of God.
II. Of humanity.
III. Of the history of the kingdom of God.
IV. Of the kingdom of heaven.—J. P. Lange, D.D.
Matthew 13:39. The reaping time.—
I. The fact announced—End of the world. Its:
1. Certainty.
2. Reasonableness.
3. Importance.
4. Grandeur.
II. The figure employed.—
1. Human actions are the seed—prolific.
2. Life is the seed-time—sowing deeds.
3. Judgment is the harvest—“To every seed his own body.”—Pulpit Germs.
The devil.—Yes, Jesus says, in dry clear words, “The enemy that sowed them is the devil.” But surely there is not any devil? Who says that? The Son of God, the mouth of eternal truth, who knows the realm of spirits even as He knows this visible world, who is the highest Reason and the deepest Wisdom, yea, even Omniscience itself, He believes it. He holds it reasonable to believe in it. He teaches what He believes. Dost thou know it better than He, thou short-sighted being, thou dust of yesterday, thou child of error and ignorance? He says it, and therefore it is eternal truth. “But is it not intended to be taken figuratively?” Well, suppose it were meant figuratively, we can only comprehend the figures of actually existing things, and the figurative representation of the devil would imply His real being; but here, in the text, the speech is not figurative; the expression stands not among pictures and parables, but in the interpretation of a picture and a parable.—Fred. Arndt.
Matthew 13:43. Hearing.—Whence comes it that there are so many hearers, who are neither changed nor benefited, nor edified by the word? Certainly, it proceeds from hence, because they do not endeavour to prepare their hearts. For:
1. Without meditation before we come into the house of God, we can have no true reverence, neither conceive of the word as the word of God.
2. Without preparation there can be no endeavour to profit by that which we hear, nor labour to digest it and imprint it strongly in our memories.
3. Without prayer there can be no hope of the co-operation of the Holy Spirit (without whose assistance we can do nothing), because we do not awake and stir Him up (2 Timothy 1:6); yea, we are unworthy of His aid if we will not beg it, for, by a neglect of prayer, we seem to think that He is not worth asking for.
4. For such a contempt and neglect God is incensed, and in His just anger hardens such a hearer more and more, making the word a means to harden and not to soften him.—Richard Ward.
Hearers.—How many sorts of hearers are there? Many sorts, viz:—
1. Unwilling and constrained hearers.—Who only are compelled to hear.
2. Treacherous hearers.—Who hear that they may learn something whereby they may entrap him whom they hear. Thus the Herodians heard Christ.
3. Scoffing and taunting hearers.—Thus some heard Paul (Acts 17:18; Acts 17:32).
4. Malevolent hearers.—Who pervert all things they hear, wresting them to their own private senses; yea, are angry when the word reproves them, and tax the minister with malice, as though all his reprehensions proceeded from spleen or envy.
5. Blind hearers.—Who understand no more than David’s idols (Psalms 115:6; 1 Corinthians 2:14).
6. Proud hearers.—Who are puffed up with their own wisdom, like the Pharisees, who thought they knew so much that Christ could teach them no more than they knew.
7. Sinful hearers.—Who are so hindered and entangled by their sins that they cannot hear anything which crosseth or opposeth their sins.
8. Sluggish hearers—Who hear, but neither remember nor practise what they hear.—Ibid.